Talk of 24 April 2021

Peace be upon you. Some places have Well,

Our broadcast is on. We can continue our lesson.

A question was asked in our last lesson. We probably didn't see it. I don't know whether the person who asked is here or not, well. Probably We probably explained it. What does it say, in our last lesson, in verse 22: eating from the forbidden tree and the exposing of their private parts, what is the relation between them, it asks. We probably explained those. We move on to our lesson. On page 43, verse 260 is translated wrongly. In 61 it is translated wrongly, right. Let's explain this part. Where is the mistake? Let me ask you. Let me ask you. Where is the mistake?

Abraham says to his Lord: My Lord, show me how You give life to the dead. I am reading this wrongly translated verse. Listen carefully. Let's see if you can find the mistake.

Abraham had said to his Lord: My Lord, show me how You give life to the dead. His Lord said to him: Do you not believe then? Abraham said: No, I believe. I wanted to see so that my heart may be at rest, he said.

Then catch four birds, take them to you, then cut them and break them into pieces, put a piece of them on top of every mountain, then call them to you, they will come to you running; know that Allah is Mighty, Wise. Now perhaps you have the translations we have written. Let's not ask you here. Let me explain this part. Listen carefully.

He says: show me how You give life to the dead. Correct. His Lord said to him: Do you not believe then? This part is superstition. Why is it superstition?

They place Allah Almighty before him as if He were a human. As if Allah Almighty does not know whether he believes or not. He asks him: Do you not believe then?

Abraham: No, I believe. Look. That is, as if Allah Almighty would not know what a prophet of His believes or not, what passes through his heart; to that extent, well, they describe Allah Almighty as heedless like this, and here they translate this in this way. Do you not believe then? No, I believe. As if you and I were talking face to face. Whereas look how that part is. Let me read it to you from here. He had said: show me how the dead are brought to life. And his Lord said to him: I know that you wish to see how the bringing to life takes place, He says. Look how beautiful. What does He say?

I know that you wish to see how the bringing to life takes place, He says. And what does it say here? Here you and I are sitting face to face. We don't know what will happen a moment later. We don't know what feelings a person is in. Allah and His servant are talking together like this. How do they talk? Do you not believe then, He said. Abraham: No, I believe. I wanted to see so that my heart may be at rest, he said. Now: Do you not believe then? No, I believe. Like when I ask someone something: hey, didn't you do this like this? No, I did. Or, I will do it. Well, they put each other into human form like this, bring Him to the same capacity, to the capacity of the human mind, and make them talk that way.

Whereas He is the Owner of the worlds. Until the Day of Judgement there is not a single living being whose doings We do not know; this verse, pay attention to it. What did Abraham (peace be upon him) say?

I know that you wish to see how the bringing to life takes place, Allah Almighty said to Abraham (peace be upon him). Abraham said: I wanted to see so that my heart may be at rest. This time he expresses his embarrassment. He knows that Allah Almighty knows, knows what passes through his heart. So there, in his embarrassment, what does Abraham (peace be upon him) say? Well, Abraham said: I wanted to see so that my heart may be at rest. Then catch four birds, take them to you, then cut them and break them into pieces, on top of every mountain put a piece of them, then call them to you. They will come to you running. Know that Allah is Mighty, Wise.

Yes. Allah is the Creator. He knows how He knows what, He knows how He will do it.

The other day

on television, I don't turn on the television, well, when I'm bored, Diyanet's, was it from Diyanet? Or from somewhere else? I can't tell. It must have been Diyanet, probably.

He's talking about, what's it. About hikmah. He's talking about hikmah. It probably wasn't Diyanet.

He has squeezed hikmah into his own head. He states the verse correctly. Whomever We give hikmah, We give good, he says. What is this? Pay attention to the verse. Whomever We give hikmah, We give good. He goes and takes hikmah. We, he says, need to explain it to people as hikmah, he says. Hikmah. There is enjoining good, he says. He links enjoining good with hikmah. Whomever Allah Almighty gives hikmah, I give good, he says. He links enjoining good with hikmah. Man, do you even know what hikmah is, hikmah? Why do you put your finger on something you don't know? Hikmah is Allah Almighty, for that person who has reached a certain level, in the sight of Allah, for the person who has reached a certain level, in response to his wish, telling him the event that will happen: that is his hikmah.

What does the (?) of hikmah say? The man explains, for example: if this, this and this happen like that, it will be like this, he says. That is, the wish about something he cannot know, to Allah Almighty, well, making it known to our Lord, and our Lord telling him that hikmah, that is, the inner side of that matter: this is called hikmah. If you are so ignorant, well, as to confuse hikmah with enjoining good, going up there, what are you explaining there?

This is how we were always misled, always. They always confused us like this. Anyone who came along went up and talked. Anyone who came along went up and talked. No one knows what is what. They turned the religion into superstitions. Yes.

Let's also explain verse 261. Or let's explain 264 too. On the other page let's answer the questions.

Verse 261 of Surah Al-Baqarah; before explaining it, let me ask you. How are the broadcast picture, capacity and sound?

Could you please write to me? How is the sound coming through?

Very good. I'm here. Very good, Hodja. The sound is good, the picture is good. They're writing here too. Okay. They wrote here too. We thank you. Thank you. Yes.

261. verse: The example of those who spend their wealth in the way of Allah is like a grain that grows seven ears, in every ear there are a hundred grains. Allah gives manifold more to whom He wills. Allah's grace is vast. He knows everything. Here, as we always teach you, there is a mistake that strikes the eye. What is it? Allah's willing. There is Allah's willing. There is our Lord's willing. There is also man's own willing by his free will. In this case they mixed these two wills together, and for that too they made up a pretext like this.

how did they make up a pretext, well: taking a person's will away from him also does not amount to denying it, well; in this case they remove man's willing and put it into Allah Almighty's willing and the religion of Islam they turn into superstitions like this. Let's read the thing once more. The example of those who spend their wealth in the way of Allah is like a grain that grows seven ears, in every ear there are seven hundred grains. In an ear there are a hundred grains. Allah gives manifold more to whom He wills. Allah's grace is vast. He knows everything. It may be that the verse is right to the end.

Now we are going to change one letter in it. What will we say? The example of those who spend their wealth in the way of Allah is like a grain that grows seven ears, in every ear there are a hundred grains. Allah, according to his sincerity, gives to whoever of you wills manifold more. According to his sincerity, in parentheses, to whoever wills manifold more He gives. Allah's grace is vast. He knows everything. Look what a beautiful verse. Open it. Those who have the Arabic should open the words. Those words with their meanings. Yes.

We have come to verse 264. O you who believe! We are reading the wrong version. O you who believe! Like one who, not believing in Allah and the Last Day, spends his wealth to show off, by reproaching and hurting do not make the good deeds you did void.

When we do a good deed, to whom, how much, at what time, what we gave, we forget it and move on. What is this like? You took a stone in your hand. A stone.

Consider it the amount you will give to the person you will do good to. Once you have thrown this stone into a bottomless, dark well, can you ever see it again, that stone? No. That's how it is with us: the wealth given to that person, to whom, how much, what you gave, you cannot know. It was given for Allah. Yes. But people, showing off to each other, the sustenance Allah Almighty gave, in a way to make that person envious: look, I have such wealth, I have such wealth. Well, you can only serve as my servant with this wealth. And I feed you and give you drink from it. And you are obliged to serve me.

If the man has some business and has gone somewhere else, and can't do a bit of his master's work: shame on you, man! I helped you so much. Well, you were ungrateful for it, he says, and reproaches him with it. So what he did melts away in the rain, (?). yes, what are we saying here: O you who believe, like one who, not believing in Allah and the Last Day, spends his wealth to show off, by reproaching and hurting, the good deeds you did do not make void. We liken the state of such a one, with a little soil on it, to a smooth rock; it is like... look what a beautiful example Allah Almighty gives here.

The state of such a one is like a smooth rock with a little soil on it, which a heavy rain has struck and turned into a bare, smooth rock. These cannot possess anything of what they earned. Allah does not guide the disbelievers to the right path. At the end it talked nonsense.

Allah supposedly does not guide the disbelievers to the right path. Well, now I'm saying. Among the disbelievers, is there no one who comes to the right path? There is. Then how is that part? Let's read that part to you then. We have read this from the beginning.

We have read this part from the beginning. Let's read the very end.

Well, these cannot possess anything of what they earned. The disbelievers, the disbelievers. Now there is a parenthesis here. As long as they remain in that state, parenthesis closed; the disbelievers, this parenthesis, don't look at it if you like. do not come to Allah's right path. That is, as long as they remain in that state, to Allah's right path they do not come. So if he changes that state, and enters a search for religion, and uses his mind, according to the verse: Do you never use your minds? If he finds the truth, he is saved from disbelief. Yes. How beautiful.

Yes. Now we come to the questions.

Gül Misafir is asking a question. No, Misafir, Misafir is asking a question. Peace be upon you, Hodja. Surah An-Nisa, 112. In the verse: whoever, intentionally or unintentionally, earns a sin and then throws it upon an innocent one, has surely earned a great slander and a manifest sin. So it is said. If deeds are according to intentions, how does a person earn an unintentional sin? Could you give examples of sins committed unintentionally? Hodja, may Allah be pleased with you. I kiss your hands, Hodja, it says. Now here, when unintentional is said, there is a misconception. In Misafir, or in people's minds. What is this? An unintentional guest.

I mean, sin. A person thinks something is right. And perhaps about a person, as being right, well, to a few people he tells it. Or he himself believes it to be so. Then when he learns how wrong it was, he says: that so-and-so, what happened? He took the wrong as right. He committed that sin. He committed that sin. Then, after understanding that it was a sin: this is unintentional. After understanding it was a sin, he threw it onto someone else. Now this became slander. Now this became intentional. Both came under intent. Both intentional, this too came under intent. Now, if he has said about a person a sin he committed by mistake, or is going to say it, or has committed that sin regarding a person, he will say: I apologize.

I didn't know it this way. I did it this way, but may Allah forgive me. Saying I sinned; look, he blames no one. He slanders no one. Sins like these. Because Allah Almighty created our minds incomplete. We may take some shortcomings as right. Well, in this way, what Allah Almighty calls intentional or unintentional in the verse, the situation: we are in errors. When we do something by mistake, if we throw it on someone else as if he had done it, it becomes slander. Yes. We ourselves are ashamed, ashamed of what we did, and as if someone else had done it we throw it on that person. May Allah protect us.

Yes.

There is another question here. Gül Misafir has another question. Surah Al-An'am, verse 124: Allah Almighty... when a verse came to them, they said: unless we too are given the like of what was given to Allah's messengers, unless we too are given it, we will certainly not believe. Allah knows best to whom He gives His prophethood. That's right. Those who commit crimes, for the tricks they have been playing, from Allah a humiliation and a severe punishment will reach them. Yes. Unless this person repents, when people were making the covenant, according to human will, by obedience to Allah or rebellion, they were divided into those of the right and those of the left.

So how did the prophets show their will? Hodja, may Allah be pleased with you, I kiss your hands, it says. Now the prophets the revelation they received from Allah, to people they tell it. That is, in a sense these are, in a sense

trade goods, that is: I took these goods and gave them to you. I took the same goods, I gave the same goods to you. Likewise, whatever Allah Almighty to his heart reveals, whatever to the prophet's heart He reveals, he says that. Don't prophets commit sins? They do. What is this called? It is called zalla. People cannot know their sins. Within their own will. They too commit a sin. All prophets commit zalla. Zalla, they commit sin. But these are by Allah Almighty forgiven. Because he is the messenger. Something lacking is created in his mind. not toward people, but toward Allah Almighty, a sin they may commit.

Or they may commit a light sin toward people too. Or they may commit a sin unknowingly. Like Moses. The Copt, well, to separate, not to kill, to separate, he pushed, and the Copt went backwards and hit his head on a stone and died of a brain haemorrhage, like that. Well, these are zalla sins in the sight of Allah for His messenger. The only one with no zalla sin toward people, but toward people the only one without a zalla sin is the Prophet (peace be upon him). He too has sins toward Allah Almighty. Look what Allah Almighty says. In Surah Al-Fath: We have forgiven your past and also your future sins, He says.

Now then, the Messenger of Allah too, although he is a prophet, he too commits a sin. So Allah Almighty, past, future, there are also future sins. I have forgiven those too, He says. So in this way, doesn't it come out that he has not sinned against people, then? It doesn't. What doesn't? We'll quote a verse. Ve mâ erselnâke illâ rahmeten li'l-âlemîn. I sent you as a mercy to the worlds. I sent you to perfect good character. He says. According to these verses, according to these verses the Prophet (peace be upon him) does not commit zalla toward people. Zalla is toward Allah Almighty. His future sins are toward Allah Almighty.

With Allah Almighty, since he is human, toward his Lord the will fully perfect, and like Allah Almighty perfect and having reached perfection he is not, like Allah, of course. Among people he is superior. Well, in this case, be it in his speech, even if sincere, for example, he may commit zalla toward Allah Almighty. For example, when he ascended in the Mi'raj, he sets out to praise Allah Almighty. What does he say? You are the Lord of the worlds, You are, let me say, the one who all beings created. Allah Almighty says to him: what you said is like what the noble of your ummah, the noble of your ummah say, He says. That is, like what good people say, He says.

Not (?), but like what good people say, He says. At that moment, he says, a (?) came into my mouth. Whiter than snow, sweeter than sugar. These words poured from my tongue, he says. I cannot remember Your essence as You remember Your essence. I mean, I cannot praise Your essence as You praise Your essence. Look how beautiful. Yes. That is, zallas, these are zallas in small words. Yes. Only toward Allah Almighty, the Messenger of Allah. The other prophets commit zalla toward people. In this case, forgiving this zalla to the Prophet too, that Surah At-Tawbah, was it? Let's see, there they pin that on the Prophet too.

85 Yes.

Surah Abasa, verse 585.

Hodja Surah Abasa, Surah Abasa

I'm looking at it, it came, I've already opened it here, in Surah Abasa: he frowned, it says, he frowned and turned away. He turned his back. For whom do they say this? They say it about the Prophet. May Allah protect us. May Allah protect us.

Who told you? Perhaps he would be purified. Or he would take advice, and that advice would benefit him. As for the one who does not see himself in need of you, look, look, look, look. As for the one who is in need of you, what are you turning to? What is against you because of his purification, He says. Now this, the actual meaning of the revelation of this verse is this. The Prophet (peace be upon him) is gathering the polytheists, trying to tell them the truth. Meanwhile, one who had also emigrated from Mecca the Honoured, (?) Ama Ebu Mektum, into these things, into the idol-worshippers, enters, comes and asks those idol-worshippers.

What is the Prophet telling, he says. The idol-worshipper turns. He sees that Ebu Mektum is blind, but turns back with a frowning face. This is a word said with reference to these people, a word. God forbid, with reference to the Prophet (peace be upon him), how do you forgive this? I, that verse, for people, fifteen questions, a question, well, if the Messenger of Allah asks them these questions in the hereafter, how will they get out from under this? Yes. Both sent to perfect good character and also frown and turn back like this, how then did Allah Almighty perfect good character and send him?

So He couldn't perfect it. Then Allah Almighty too says it incompletely. He too makes the one He sent do something deficient. So Allah Almighty can't raise him fully either. Right, He sent a mercy to the worlds. He sent him to perfect good character. Well, is this the character now? How do you pin this on the Prophet?

Shamelessly, too. Without embarrassment. And they boast that they have knowledge.

Actually, do you know who most of those who pin this on are? Those who commit sins, on one side fear Allah, on the other keep sinning and cannot control their nafs, poor people. Making the prophet commit sin: look, the prophet had sinned too. That is, since I'm not as perfect as he, why do You make me suffer this, so as to justify themselves, taking a weapon in hand against Allah Almighty, well, (?) it. These. Yes.

So

we were explaining here. Yes. Here Verse 124, what does it say at the end, here: into those of the right and the left they were divided. So how did the prophets show their will? Hodja, may Allah be pleased with you, I kiss your hands, it says. We've explained this now. To one who understands, a mosquito is a saz; to one who doesn't, drum and zurna are too little. If you didn't understand, I'm obliged to explain. please ask about the part you couldn't understand. Ask about the part you couldn't understand. Blessed Ramadan, Hodja. Blessed Ramadan to all of us. May Allah grant us to reach it again.

In Surah Al-An'am, verse 92: this Quran, Kura, Mecca, was sent down to those around it. Why here? The name Mecca is specifically mentioned. I probably said this in the last lesson. Mecca is the mother of cities. The mother of cities. All cities are around it. In this respect, saying it was sent down to Mecca means this Quran was sent down to all people. Now let's read. Well, Surah Al-An'am, 92. Verse, Surah An-Nisa, Surah Al-An'am, we've come to Surah Al-An'am. Surah Al-An'am 82, 80-90 Verse 92: This Quran, Umm al-Qura, Umm al-Qura, Mecca and to warn those around it. There is 'around it'. So what did we say?

The mother city. In the centre. Among the world's cities and states, in the middle. That's why Mecca in this case is in the position of the mother of cities. Yes.

What does it say? Those around it. That is, Mecca and those around it. That is, if it said Mecca, it doesn't say it was sent down to Mecca. Those around it. To warn Mecca and those around it, what We sent down to you, confirming those before it, is a blessed Book. Those who believe in the hereafter believe in it, and they continue to perform their prayers properly, it says. This word covers all the people in the world. We continue. Because of which feature of the city of Mecca is it mentioned? What is its wisdom? The feature of the city of Mecca: when Adam came down to the world, he pleads with Allah Almighty: O Lord of the worlds. When I was in Paradise, he says, I circled around that pillar of light, he says.

Send it to me, he says, my Allah, he says. Let me do my worship around it, he says. Allah Almighty, the stone where the Black Stone is, that stone, of light. That was a pillar of light. Later it darkened, so they say. Well,

He sends it to Adam (peace be upon him). Adam (peace be upon him) there, of Mecca. Well, in the way Allah Almighty made known, with stakes, he builds His House and sets that stone in the corner. It continues like this until the time of Seth. In the time of Seth, well, in place of this pillar of light a black stone appears there. And Seth (peace be upon him) too, since he knew those main measurements of Mecca, since he knew the main measurements of the House, builds a House there again and sets that stone there. That is, he sets the Black Stone there. That's why the feature of Mecca is Adam (peace be upon him) asking Allah Almighty for that pillar of light, and Allah Almighty pointing out the place and having His House built there. Yes.

Also, summer and winter, since the House is always in an equatorial climate, it doesn't oppress people. Even its heat doesn't oppress. For example, Jeddah is 60 km from Mecca. In Jeddah you can't stand the summer heat, you suffocate. You can't breathe because of the humidity. But Mecca is bone dry. Well, Allah Almighty, in that land, as the world turns on its own axis, when He created the sun, moon and earth system, gave that part such a feature that summer and winter it's always like this, well, so that people come there, and the poor, the needy, even if they have nothing, people who will not be able to sleep, sleeping and rising around it, so that it won't make them ill, so they won't get sick: placing such a climate there.

Yes.

What is its wisdom, it asks. Is the private pension system compatible with Islam? The private pension system. Now, you know, in the past money from the Bayt al-Mal to the needy was distributed. Now insurance has been established. There are insurances. If you deposit money in insurance, that insurance puts that money to work. What does it do? It opens workplaces. It helps the poor, well, the sick. It gives medicine. Well, it serves people this way. And from there, when your term is complete, when you reach a certain time, it pays you a monthly pension from there. According to the money you have paid.

Yes.

Is the private pension system compatible with Islam? Of course it is. Getting a vaccine doesn't break the fast. Getting a vaccine doesn't break the fast, they say. What is its ruling? Its ruling: a vaccine breaks the fast for sure. It breaks it for sure. Why does it break it? What is fasting? Nothing will enter the body. Nothing will enter. They even put people into the sea to make the fast break. The sea doesn't break the fast. If the sea doesn't break the fast, look, the sea, if it doesn't break the fast, a person can't bathe while fasting. While fasting, pay attention. While fasting he can't bathe. Except being junub.

He became junub in the (?) where he lay. That's an exception. He bathes for that. That is now a necessity. Well, in this case,

if while fasting you can't go and bathe at will, how do you go into the sea and your fast isn't broken? Don't believe these. These are enemies of Islam. Or words said by those (?) in ignorance, to think themselves something, to hand out to people as gifts. Look how nicely so-and-so says it. It doesn't break the fast, so I'll go into the sea, that sort of thing. Yes. Our Prophet saw Allah in the Mi'raj. Of course he saw Him, exactly.

And do you know how he saw Him? In the form at the first address Elestü bi-Rabbiküm, in the form at the first address Elestü bi-Rabbiküm he saw Him. Did the Companions at that time wonder about the appearance of Allah and ask? All the Companions saw Allah Almighty. All of them. They became aware of the manifestations. All of them. Shall I go further? I saw too. I saw too. If I saw, the noble Companions easily saw. There's no need to ask at all. Yes. How did our Prophet answer this question? How did he answer? To those who wanted to see, look, to those who wanted to see he said, continue with the istikhara prayer.

That's how he answered. The istikhara prayer. Yes. Is the night prayer the same thing as tahajjud?

The tahajjud prayer and the night prayer are not the same. The night prayer: say you prayed the witr and didn't sleep. You didn't sleep. You stayed up until 1 or 2 o'clock. I said, let me (?) a prayer. This is the night prayer. The tahajjud prayer, on the other hand: you go to bed. When you wake again at night, getting up, breaking your sleep, making ablution, the prayer one performs. This is called tahajjud.

Does tahajjud require sleeping and getting up? Yes. In your commentary on Surah Al-Baqarah, verse 243, the hereafter's existence, because of the Prophet (peace be upon him) being among us, is proven, it says. What should we understand here? We should understand this verse. He is alive. Alive. If he is alive, he is alive in both worlds. He tasted death; he is alive. There is more beyond, but there's no need for it now. Well, he is among us in spirit. He is alive. Only with the body part, well, at this moment his body rests in his grave. And that too rests that way, without decaying, it does not decay.

That body will rise a second time; with the same body, for the second time he will taste death, and in the hereafter there is no questioning for him. Because in the verse: We bring you to life twice and make you die twice. his body will not be revived again and questions asked of him. And he will intercede. Well, these lead to deep subjects. This much, this much is enough.

How is our Prophet among us? In spirit among us. He is among us in spirit. That spirit of his knows neither matter nor meaning. It manifests whatever it wishes wherever it wishes. As long as you reach that state. How is our Prophet among us, it asks. Yes. After a Muslim dies, his book of deeds closes. After a Muslim dies, his book of deeds closes. So how does he become a believer in the hereafter? He doesn't become a believer in the hereafter. One doesn't become a believer in the hereafter. A person becomes a believer in this world. In this world, when he makes the covenant with Allah Almighty, according to that covenant he attains the attribute of believer, his degree. Will he stay in nafs al-lawwama?

Will he stay in nafs al-lawwama? Will he stay in nafs al-mulhima? Will he stay in nafs al-mutmainna? Those characters settle accordingly. In him, in that person. And with the deeds he did in the world, with the struggle against your nafs, by watching halal and haram, he keeps rising. Yes. Or will he come to nafs al-radiya? That is, close to knowledge. Will he take knowledge directly from Allah? Will he take knowledge directly from Allah? The degree rises. And that person is ruled by Allah's knowledge. Thus: the passing of your scholars to the hereafter is like the sun going and darkness coming, it says. Yes.

Otherwise one doesn't become a believer in the hereafter. Everything is in this world. It is earned in this world.

For the expression a moment ago, if only you could understand when they see Allah's punishment, like the Muslim's becoming a believer in the hereafter, the not-happening process, those who deny becoming believers too, is that what Allah wishes? Look what it says here now. For the expression a moment ago, if only they could understand when they see Allah's punishment. Like the process of a Muslim becoming a believer in the hereafter. Skip this part. Ignore this part. Now I explained this believer to you. Delete this part. On your side. I'll delete it too. You delete that part yourself. Those who deny also in the hereafter, not becoming believers, not believer.

For becoming Muslim. Correct that part that way too. Allah wishes. When saying if only, should we understand this? May Allah be pleased with you. When saying if only, what should we understand? Allah Almighty did not create His servants in order to wrong them. Allah Almighty, there is a deep meaning here. If I can explain that, you will solve that part, inshallah. When we made the covenant with Allah Almighty, people were divided into three groups, you know. Those of the right, those of the left, and the class of the muqarrabun. The denial of Allah Almighty by these of the left, their denial of Allah Almighty was written for them as destiny.

For example, when two hydrogens and one oxygen combine, they form water. As long as these don't separate, it stays water. These too, when Allah Almighty made the covenant, give their pledge in a way to deny Allah, and that gets stamped. two hydrogens, one oxygen, when we put it on fire, the water separates, doesn't it? Or when we heat it, it becomes steam and flies away. And it won't become steam again either. Why? Because it is a substance, water is a substance, or gold, silver, whatever; substances that will separate these from each other. But when this substance is worked into a person's spirit, it never separates again.

Why doesn't it separate? These substances were separating. Why doesn't that separate? Because Allah Almighty, in their own will, people free He left. According to his own will he denied Allah Almighty. And because of that denial, even in Hell, even in Hell, so: if only, now we come to it. Even in Hell, when he sees that punishment, He says. It is the verse meaning: if only he had known Me. there, since he can never be saved from it again, in the thing, since he cannot be saved from that mindset, from those characters, however much they say to Allah Almighty, I knew You, they are lying disbelievers; not because they know Allah Almighty; they are waiting for a Lord in their own imagination, in their own imagination they are waiting for a Lord, and that Lord will come, and they will take revenge on Allah Almighty, the real one who threw them into Hell.

So if only they had seen that punishment. If only they had known Me. If only. He is still sad, that is. But they can't be saved from there. They can't be saved from that thing. They can't escape the writing, the covenant they gave. Yes. After knowing this part this way too, what else is there here? Let's see.

Hodja, peace be upon you. When Allah Almighty made the covenant with our spirits, the knowledge worked into the spirits: by a creator having been created. No. These are wrong pieces of information. However much we explain, you always fall into error. These parts are entirely wrong. The questions are wrong too. But a person understands it that way. Of course he will ask the question. This question. Whereas when the creator worked that knowledge into him, the person would, well, have separated by himself? If the creator worked that knowledge in, there is no one who can change that knowledge. What does it say?

When Allah Almighty made the covenant with our spirits, is the knowledge worked into the spirits the knowledge of having been created by a creator? The knowledge created by Allah Almighty, who created us, is it? There is no such knowledge. There's nothing. There is only a knowledge of speech in a person. He worked in that speech, look. If He hadn't worked in that speech, man couldn't have spoken with Allah Almighty. For example, like what? Like Jesus speaking when he was born from his mother; the knowledge is open. The knowledge is open. The spirit too. He worked it into the spirits. Speech, only speech He worked in.

Well, in this case, when He suddenly gives them life, when He suddenly gives the spirits life, they all come to life. At that moment, Allah Almighty: Elestü bi-Rabbiküm. I am your Lord, He says. They have no knowledge at all. They have only speech. Speech.

At that moment, people, seeing Allah Almighty like themselves, become arrogant. Where do You get to be my Lord? Yes, I was created, he says. That's why He says: Do you never use your minds? You never reflect. Don't you? Here a person will think. Yes, I was created. (?) Suddenly, this, now, take (?) as a human. Suddenly he sees himself in this state. He only knows how to speak. And I say to him: I made you. I created you. God forbid. And he says: this one resembles me. I'm like him too, though. I'm like (?) too. Where did you make me from, he says. What does he do? He becomes arrogant. Now let's put it this way.

A comparison is not to be faulted. This is Allah Almighty. And this is people. And this is people. Allah Almighty is now saying. I created you. And this one says: where did You create me from, he says. You are like me, he says. This one waits for the Lord in his imagination. He will see who created me. And no such one appears. Since none appears, Allah Almighty gave them time anyway. What does He go and do? He makes the covenant with them. So everyone, by his own covenant, in his own way, in those feelings, to Allah Almighty gives what kind his covenant is. Allah Almighty, since He already knows the nafs of the hearts, their wishes and desires He writes for them as a script.

Destinies are drawn. In the world a person, as an actor, the destiny written, of the covenant he gave the script, his destiny, in the world with actual deeds he carries out. Yes. that is Did the spirits that deny Allah, although they knew that Allah created them, knowing full well that Allah created, deny out of pride and arrogance? Because he didn't understand this part either, he says it this way. He didn't see Him create; all the spirits didn't see by whom they were created, how they were created; thus in books some translate it this way.

Well, me did you deny? That is, did you deny me? That sort of thing. Did you deny me? When it is said: I'll see my creation. I'll know my creation. And then I'll deny it. There is no such thing. There is a sudden coming into being. Suddenly. There is suddenly a person's coming into being. There. Allah Almighty created. When you give a signal on the same code, how all machines run; if they come to life on the same code, all the spirits come to life too. Suddenly, already separated according to their states. In this case Allah Almighty asks them: I created you. There, a person thinks: did He create me?

I personally think: did He create me? Just like a human: I'm alone, I have no one. All on my own, what am I, what am I, (?). What will I do, what shall I do? Allah Almighty says: I created you. Now in this case, we didn't see our creation, we don't even know what was worked into us; there is only a question before us. Now I say: let me wait a bit. Yes, since I was created, someone created me. I came to this state. Did He create me? I'm suspicious too. Did He create me? Let me wait a bit, take time, I say; if He didn't create, these so many people, I say, look, these so many people, these so many created beings, while He didn't create them, the One who created us, to him, would He let it be known? What would He do? He'd destroy him, He'd destroy him; I created you, He'd say, and come forward. No such one comes forward. At that moment the Prophet (peace be upon him) to me too turns and says: affirm, that is, confirm: this is our Lord.

And at that moment I hear Allah Almighty's word. My beloved, he is from Us, (?), He says. At that moment, I too, with a longing, that I found an owner. Because I'm alone. Now where will I go, what will I know, what will happen, I don't know anything. When I found such an owner, such a longing flows, but I haven't been able to live it yet in the world. So such a longing for Allah Almighty. Sometimes when I make (?) prostration, I fall into prostration and don't want to get up. Why don't I want to? Let me tell you that too. My Allah, since You created us, offered us so many blessings, with the worship I've done with this body I cannot give thanks for so many blessings You have given.

If You gave me an endless time, if You took my body, I would not rise from prostration to You with my spirit, my Allah, I say. Yes. That is, a person will love Allah Almighty like this, will surrender to Allah like this, but not from the tongue; this is with longing from the heart, like this. Yes. What else does it say here, let's see.

Like the process of a Muslim becoming a believer in the hereafter, deny... we've come there, we're here.

Did they deny out of pride and arrogance? Or... we explained; if you could understand, you understood.

With the thought that the Creator can't be Allah, from waiting for the Lord in their imagination did they deny? Yes, they denied because of that. May Allah be pleased with you, Hodja, (?), I kiss your hands, it says. We've come to 19.26. Well, the time is 26.00. O you who believe, while not believing in Allah and the Last Day. We read this. Let's do one more verse. Let's do one more verse. Well, 264 On page 4, 269.

verse Let's do verse 269. Let's close our lesson. Prepare your questions again. Ask me like this during the lesson time.

Allah gives hikmah to whom He wills. Look, as I explained at the very beginning, on television. Look, (?) came. The man on television talks about hikmah. What does it say now? Allah gives hikmah to whom He wills, it says. Whereas He gives to whoever wills. There is an error here. Hikmah. You cannot give hikmah to people. Who are you to give a person hikmah? Who are you to give a person hikmah? Yes. They explain hikmah.

Allah gives hikmah to whom He wills, it says. Here it has made a mistake, for one. He gives to whoever wills. Whoever has been given hikmah has been given much good. Only people of understanding reflect and take a lesson, it says. How nicely it says it. Only people of understanding reflect and take a lesson.

yes To whoever of you wills, Allah gives hikmah; whoever has been given hikmah, surely much good has been given him; only those who use their minds and enter through the door of that knowledge know this; ve mâ yezzekkeru illâ ulü'l- elbâb. Yes, only people of understanding reflect and seek a lesson; those who enter through the door of that knowledge know; you will have such knowledge that after that, that hikmah (?) to you. Yes.

Ömer Sefer, my son, on page 45, verse 272, is where we stopped. Yes. On page 45, we will start from verse 272, if Allah permits. Stay well. Be entrusted to Allah. Lillahi Teala'l-Fatiha. Yes.

Yes.

This thing slipped over here, I can't get it out. It came, it came. Okay.